Chinese
阎浮树，枝叶繁茂、树汁涌渧，于虚空中如恶叉聚，流注于彼大海之中，而其海水不增不减。今问：何因其事如是？答：彼大海中所居众生共所受用，余即热风吹荡而尽，是故海水不增不减。 如经所说，大海之中，有其种种形显色相种种音声众生居止，非一种类色相音声。今问：何因其事如是？答：彼诸众生往昔为人，广造多种罪不善业，谓身语意起诸恶行。乃至最后身坏命终，堕在恶趣地狱中。生地狱殁已余业未尽，堕大海中受畜类报，故有种种形显色相种种音声，非一种类色相音声。由此因故，其事如是。 施设论卷第六 大正藏第 26 册 No. 1538 施设论 施设论卷第七 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 对法大论中因施设门第十三 如经所说，一性所成有多种类。今问：何因其事如是？答：谓如苾刍引世间定，先得离欲，次不艰苦，复不流散。由彼发起生长积集，后起化事。其所发起生长积集作化事已，随其意乐，或化人身、或化象身、或化马身、或化牛身、或化飞禽身、或化车相、或化树相、或墙壁相，若来若去、若出若入往返自在。由此因故，其事如是。 如经所说，有多种类还归一性。今问：何因其事如 现代汉语译本： 阎浮树（Jambudvipa tree），枝叶繁茂，树汁涌流滴落，在虚空中像恶叉聚（aksa，一种果实）一样，流入大海之中，但大海的海水却不增加也不减少。现在问：是什么原因导致这种情况发生？回答：因为大海中所居住的众生共同享用这些树汁，剩余的则被热风吹散，所以海水不会增加也不会减少。 如经文所说，大海之中，有各种各样形状、显现、颜色、声音的众生居住，并非只有一种种类、颜色和声音。现在问：是什么原因导致这种情况发生？回答：因为这些众生过去做人时，广泛造作各种罪恶的不善业，也就是通过身、语、意做出各种恶行。乃至最后身坏命终，堕落在恶趣地狱之中。从地狱死后，剩余的业力还没有消尽，又堕入大海中承受畜生道的果报，所以有各种各样的形状、显现、颜色、声音，并非只有一种种类、颜色和声音。因为这个原因，所以事情是这样的。 《施设论》卷第六 大正藏第 26 册 No. 1538 《施设论》 《施设论》卷第七 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 对法大论中因施设门第十三 如经文所说，由一种性质所形成的，却有多种种类。现在问：是什么原因导致这种情况发生？回答：比如一位比丘（bhiksu，佛教出家男子）引导世间禅定，先证得离欲，然后不费力气，也不散乱。由于他发起、生长、积聚这些禅定，之后就能产生化现的事物。在他发起、生长、积聚并化现事物之后，随着他的意愿，可以化现人身、或者化现象身、或者化现马身、或者化现牛身、或者化现飞禽身、或者化现车相、或者化现树相、或者化现墙壁相，可以来去、出入，往返自在。因为这个原因，所以事情是这样的。 如经文所说，有多种种类最终回归于一种性质。现在问：是什么原因导致这种情况发生？
English
English version: The Jambudvipa tree (Jambudvipa tree) has luxuriant branches and leaves, and its sap flows and drips. In the empty space, it is like a cluster of aksa (aksa, a kind of fruit), flowing into the great ocean, but the seawater of the great ocean neither increases nor decreases. Now I ask: What is the reason for this? The answer is: Because the beings living in the great ocean share and enjoy this sap, and the rest is blown away by the hot wind, so the seawater will neither increase nor decrease. As the sutra says, in the great ocean, there are various kinds of beings with different shapes, appearances, colors, and sounds, not just one kind of species, color, and sound. Now I ask: What is the reason for this? The answer is: Because these beings in the past, when they were humans, widely created various sinful and unwholesome karmas, that is, they committed various evil deeds through body, speech, and mind. Even until the end of their lives when their bodies were destroyed, they fell into the evil realms of hell. After dying in hell, the remaining karma was not exhausted, and they fell into the great ocean to receive the retribution of the animal realm, so there are various shapes, appearances, colors, and sounds, not just one kind of species, color, and sound. Because of this reason, that's how it is. 《Abhidharma-samuccaya》 Volume 6 Taisho Tripitaka Volume 26 No. 1538 《Abhidharma-samuccaya》 《Abhidharma-samuccaya》 Volume 7 Translated by Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, the Purple-robed Shramana Chen Weijing, etc., by Imperial Decree Chapter Thirteen on the Establishment of Causes in the Great Treatise on Abhidharma As the sutra says, there are many kinds formed from one nature. Now I ask: What is the reason for this? The answer is: For example, a bhiksu (bhiksu, a Buddhist monk) guides worldly samadhi, first attains detachment from desire, then without difficulty, and without distraction. Because he initiates, grows, and accumulates these samadhis, he can later produce manifested things. After he initiates, grows, accumulates, and manifests things, according to his wishes, he can manifest a human body, or manifest an elephant body, or manifest a horse body, or manifest a cow body, or manifest a bird body, or manifest a chariot appearance, or manifest a tree appearance, or manifest a wall appearance, he can come and go, enter and exit, freely back and forth. Because of this reason, that's how it is. As the sutra says, there are many kinds that ultimately return to one nature. Now I ask: What is the reason for this? --------------------------------------------------------------------------------
Chinese
是？答：谓如苾刍随诸状貌形质事相，或化人身、或化象身、或化马身、或化牛身、或化飞禽身、或化车相、或化树相、或墙壁相，若来若去、若出若入。随诸化事，功用轻捷。彼等化功种种事相，化已隐没而悉不现。由此因故，其事如是。 如经所说，诸变化中若来若去，随其知见各各有异。今问：何因其事如是？答：谓若有人欲化来相，先自起念：“云何令人不能见我、不能知我。”念已即当入于定中，腾越墙壁随意而来。此即来相，人不能见。 云何去相人不能见？谓若有人欲化去相，先自起念：“云何令人不能见我、不能知我。”念已即当入于定中，腾越墙壁随意而去。由如是故，去相不见。谓以定中所化来相即是去相，所化去相即是来相。如是知见，随其所起，各各有异、各各了知。智者随应以明慧性，于无相中而起有相，广大利智普遍开晓。由此因故，其事如是。 如经所说，腾越墙壁、或越山石，其身不着随意而去如在空中。今问：何因其事如是？答：谓如苾刍入于空定，于其定中腾越墙壁、或越山石，其身不着随意而去如在空中，所越一切山石墙壁犹如虚空，悉无障碍。 如经所说，有能入地如水、履水如地。今问：何因其事如是？答：谓如苾刍入水定时，自地升沉起伏无 现代汉语译本：问：这是什么意思？答：例如，一位比丘（Bhiksu，佛教术语，指男性出家人）随着各种形状、外貌、形体和事物表象，或者变化成人的身体、或者变化成象的身体、或者变化成马的身体、或者变化成牛的身体、或者变化成飞禽的身体、或者变化成车的形象、或者变化成树的形象、或者墙壁的形象，无论是来还是去、无论是出还是入。随着各种变化的事物，其功用轻便快捷。他们变化的各种事物表象，变化完毕后就隐藏消失，完全不显现。因为这个原因，事情就是这样。 如经文所说，在各种变化中，无论是来还是去，根据他们的知见各有不同。现在问：为什么事情是这样？答：如果有人想要变化出‘来’的形象，首先自己起念：‘怎样才能使人不能看见我、不能知道我。’起念之后就应当进入禅定之中，腾越墙壁随意而来。这就是‘来’的形象，人们不能看见。 怎样才能使‘去’的形象不被人看见？如果有人想要变化出‘去’的形象，首先自己起念：‘怎样才能使人不能看见我、不能知道我。’起念之后就应当进入禅定之中，腾越墙壁随意而去。因为这样，‘去’的形象就不被看见。所谓用禅定中所变化的‘来’的形象就是‘去’的形象，所变化的‘去’的形象就是‘来’的形象。像这样的知见，随着他们所产生的念头，各有不同、各自了解。智者应该凭借明慧的本性，在没有形象中产生有形象，广泛地利用智慧普遍地开启觉悟。因为这个原因，事情就是这样。 如经文所说，腾越墙壁、或者越过山石，身体不被阻碍，随意而去就像在空中一样。现在问：为什么事情是这样？答：例如，一位比丘进入空定（Sunyata-samadhi，佛教术语，指证悟空性的禅定），在他的禅定中腾越墙壁、或者越过山石，身体不被阻碍，随意而去就像在空中一样，所越过的一切山石墙壁就像虚空一样，完全没有障碍。 如经文所说，有能够进入地里像进入水里一样、在水上行走像在地上行走一样。现在问：为什么事情是这样？答：例如，一位比丘进入水定时，在自己的地盘上升降起伏没有
English
English version: Question: What does this mean? Answer: For example, a Bhiksu (Buddhist monk) according to various shapes, appearances, forms, and aspects of things, either transforms into a human body, or transforms into an elephant's body, or transforms into a horse's body, or transforms into a cow's body, or transforms into a bird's body, or transforms into the appearance of a cart, or transforms into the appearance of a tree, or the appearance of a wall, whether coming or going, whether exiting or entering. According to the various transformed things, their function is light and quick. The various aspects of their transformations, after transforming, are hidden and disappear, not appearing at all. Because of this reason, the matter is like this. As the sutra says, in various transformations, whether coming or going, according to their knowledge and views, each is different. Now I ask: Why is the matter like this? Answer: If someone wants to transform into the appearance of 'coming', first they generate the thought: 'How can I make people unable to see me, unable to know me.' After generating this thought, they should enter into Samadhi (meditative state), leaping over walls and coming at will. This is the appearance of 'coming', and people cannot see it. How can the appearance of 'going' not be seen by people? If someone wants to transform into the appearance of 'going', first they generate the thought: 'How can I make people unable to see me, unable to know me.' After generating this thought, they should enter into Samadhi, leaping over walls and going at will. Because of this, the appearance of 'going' is not seen. What is called the transformed appearance of 'coming' in Samadhi is the appearance of 'going', and the transformed appearance of 'going' is the appearance of 'coming'. Such knowledge and views, according to the thoughts they generate, are each different, each understanding. The wise should rely on the nature of clear wisdom, generating form from the formless, widely utilizing wisdom to universally open enlightenment. Because of this reason, the matter is like this. As the sutra says, leaping over walls, or crossing over mountains and rocks, the body is not obstructed, going at will as if in the air. Now I ask: Why is the matter like this? Answer: For example, a Bhiksu enters into Sunyata-samadhi (emptiness meditation), in their Samadhi leaping over walls, or crossing over mountains and rocks, the body is not obstructed, going at will as if in the air, all the mountains, rocks, and walls crossed over are like empty space, completely without obstruction. As the sutra says, some are able to enter the earth as if entering water, and walk on water as if walking on land. Now I ask: Why is the matter like this? Answer: For example, a Bhiksu enters into water Samadhi, in their own territory rising and falling without --------------------------------------------------------------------------------
Chinese
碍，如履水中升沉亦然，不断其流随意而往，在地如水、履水如地。由此因故，其事如是。 如经所说，有能空中先盘结坐，即坐而行，状若飞禽履空自在。今问：何因其事如是？答：谓如苾刍引世间定，先得离欲，次不艰苦，复不流散。由彼发起生长积集后起化事，随处地方，能于空中或坐或行，及于空中化大火聚猛焰炽盛，或化烟相、或烟幢相、或化风轮空中吹鼓、或风轮中乘象而行、或化车相、或马或人、或化墙壁、或化树相、或化飞禽。随诸化相，人所共见，咸皆起念惊怪叹异，各各了知神通之力其状如是，此乃善修神足智力。由此因故，其事如是。 如经所说，或有人，能于虚空中举手扪触日月二相。今问：何因其事如是：答：谓如苾刍在于定中，以其日从日轮中出、以其月从月轮中出，乃从定中起神通事，即以手扪虚空摩触日月，定通力故，随意无碍。 如经所说，有人能于梵界往来随意自在。今问：何因其事如是？答：谓有苾刍引世间定，先得离欲，次不艰苦，复不流散。由彼发起生长积集后起化事，身心和融混而为一，心即于身、身即于心，身心相即运用和融。譬如世间酥蜜水油混融一处。在定苾刍亦复如是，身心和融、轻安柔软、心想自在，随意能往梵天界中，高下腾越悉无障 现代汉语译本： 就像在水中行走一样，身体会随着水流而上下沉浮，但只要不被水流冲走，就能随意前行，感觉在陆地上行走一样，或者像在水面上行走一样。因为这样的原因，事情就是这样发生的。 就像经书上所说，有人能够在空中盘腿而坐，然后坐着行走，就像飞鸟一样在空中自由自在地飞行。现在问：为什么会发生这样的事情呢？回答：这是因为比丘（Bichu，佛教僧侣）修习世间禅定，先获得离欲的境界，然后修行不感到困难，并且心不散乱。由于他发起、增长、积累并最终显现出变化的能力，无论在什么地方，都能够在空中或坐或行，或者在空中变化出巨大的火堆，火焰猛烈燃烧，或者变化出烟雾的形象，或者烟雾形成的旗帜，或者变化出风轮在空中吹动，或者乘坐大象在风轮中行走，或者变化出车、马、人，或者变化出墙壁、树木，或者变化出飞鸟。随着各种变化的形象出现，人们都能够看到，并且都感到惊讶和赞叹，各自都了解神通的力量就是这样，这就是善于修习神足智力的结果。因为这样的原因，事情就是这样发生的。 就像经书上所说，有人能够在虚空中举手触摸到太阳和月亮的形象。现在问：为什么会发生这样的事情呢？回答：这是因为比丘在禅定中，凭借禅定之力，使太阳从太阳的圆轮中出来，使月亮从月亮的圆轮中出来，然后从禅定中生起神通，就用手在虚空中触摸日月，因为禅定的力量，所以能够随意而没有阻碍。 就像经书上所说，有人能够随意自在地往来于梵天界。现在问：为什么会发生这样的事情呢？回答：这是因为比丘修习世间禅定，先获得离欲的境界，然后修行不感到困难，并且心不散乱。由于他发起、增长、积累并最终显现出变化的能力，身心和谐融合为一体，心即是身，身即是心，身心相互融合，运用自如。就像世间的酥油、蜂蜜、水和油混合在一起一样。在禅定中的比丘也是这样，身心和谐融合，轻安柔软，心想自在，所以能够随意前往梵天界中，上下腾跃都没有障碍。